AUGUSTINE’S RELEVANCE FOR CONTEMPORARY RELIGIOUS EDUCATION. A DECONSTRUCTIVE AND CONSTRUCTIVE READING OF AUGUSTINE Anthony Duponta Fechas de recepción y aceptación: 24 de julio de 2015, 5 de septiembre de 2015 Abstract: For young people, Augustine can have something of mysterium fascinosum et tremendum. His engaging personality and passionate life can, on the one hand, have a strong appealing force. On the other hand, some of his more extreme ideas can arouse opposition amongst the young. In order to determine the possible significance of Augus- tine as inspiration and subject for religious education today, the present article develops a double movement: (1) deconstruction and (2) construction. (1) Many pictures and even many prejudices exist of Augustine. Precisely the excellent case study offered to us by Augustine when he evaluates current prejudices of theologians and religious texts of our Christian tradition is in itself already a first element for establishing Augustine’s contemporary relevance for religious education. (2) Once Augustine is stripped from prejudices and we have obtained a ‘neutral’ and historical correct view of his time, life and writings, we will understand the constructive interaction between context and con- tent in Augustine, the theologian. Herein lies a second possible relevance of Augustine. Finally, we will constructively examine how Augustine’s most fundamental intuitions - such as his ideas on grace - can be relevant for theological thought in general and current religious education in particular. Keywords: Augustine of Hippo, contemporary religious education, deconstruction of prejudices, contextuality of theology, heteronomy. a Faculty of Theology, Research Professor Christian Antiquity, Catholic University Leuven. Correspondencia: Catholic University Leuven, Faculty of Theology, Research Unit History of Church and Theology. Sint Michielsstraat, 4. Box 3101, B-3000, Leuven. Belgium. E-mail: [email protected] EDETANIA 48 [Diciembre 2015], 61-79, ISSN: 0214-8560 62 Anthony Dupont Resumen: Para los jóvenes, Agustín puede tener algo de mysterium fascinosum et tre- mendum. Su personalidad atractiva y su apasionada vida pueden, por un lado, tener una fuerza intensa de atracción. Por otro lado, algunas de sus ideas más extremas pueden sus- citar la oposición entre los jóvenes. Con el fin de determinar la posible significación de Agustín como inspiración y tema de la educación religiosa de hoy, el presente artículo se desarrolla en una doble vertiente: (1) la deconstrucción y (2) la construcción. (1) Existen muchas imágenes e incluso muchos prejuicios sobre Agustín. Precisamente el excelente estudio de caso que se nos ofrece por Agustín en la evaluación de los prejuicios actuales de los teólogos y los textos religiosos de nuestra tradición cristiana es en sí mismo ya un primer elemento para establecer la relevancia contemporánea de Agustín para la educa- ción religiosa. (2) Una vez que Agustín es despojado de los prejuicios y se ha obtenido una visión correcta, “neutral” e histórica de su tiempo, su vida y sus escritos, vamos a entender la interacción constructiva entre el contexto y el contenido en Agustín, el teó- logo. He aquí una posible segunda relevancia de Agustín. Por último, vamos a examinar de manera constructiva cómo las intuiciones fundamentales de Agustín –como sus ideas sobre la gracia– pueden ser relevantes para la reflexión teológica en general y la educa- ción religiosa actual en particular. Palabras clave: Agustín de Hipona, la educación contemporánea religiosa, la decons- trucción de los prejuicios, la contextualidad de la teología, la heteronomía. Augustine (354-430) found, after a long search and a personal conversion process, the truth in Christianity. He is often described as monk, bishop and theologian. He lived in a religious community that he had founded himself. For this community he had a written rule. This rule is to this day followed by many religious congregations and orders. Augustine was bishop of the city of Hippo. He took his pastoral responsibility as a bishop very seriously. Finally, he was also a very active thinker and writer. He wrote many theological treatises and books. These were often a response to theological discus- sions of his time. What is the relevance of Augustine as a source of inspiration and as a topic for theo- logical education today? To answer this question I propose a double movement: (1) one of deconstruction and (2) one of construction (Pollefeyt, Dupont & Debel, 2011). (1) Because already during his lifetime Augustine received a prominent place within the history of Christianity and in the development of Western thought, and because after his death he was read, explained and interpreted over and over again, it is now, sixteen centuries after his death, often extremely difficult to maintain enough distance from him in order to form a picture of him in all historical and intellectual objectivity. There are many portrayals of him, and also many prejudices about him. To answer the EDETANIA 48 [Diciembre 2015], 61-79, ISSN: 0214-8560 Augustine’s relevance for contemporary religious education... 63 question of the possible meaning of Augustine for contemporary religious education, first of all one needs to examine and even deconstruct some of these prejudices. Which of these prejudices are true - to what extent can one rightly label as negative certain aspects of Augustine’s thought - and which prejudices seem less correct, and may even contain kernels of positive elements? Precisely in doing this, using Augustine as a case study to evaluate existing prejudices of theologians of the past and religious texts of our tradition, lies the first relevance of Augustine for present-day religious education. (2) Once the picture we have of Augustine has been stripped from our prejudices and we have obtained a more objective and correct outlook on his period, life and writ- ings, we will first look into the constructive reciprocity and fruitful interaction between context and content in the theologian Augustine. A potential second relevance can be discerned here. Finally, we will see how one of his most fundamental basic intuitions - his ideas on grace - can be constructive and relevant to theological thought in general and current religious education in particular. 1. DECONSTRUCTION 1.1. Great champion of orthodoxy In iconography, Augustine is sometimes depicted as a triumphant bishop, who tram- ples beneath his feet the so-called heretics and their writings with his doctrinal authority. He is generally depicted as the father of Catholic orthodoxy. To what extent this is indeed the case is the subject matter of specialised studies. The first point of deconstruction is that Augustine himself did not realise that he would become a standard for orthodoxy. First of all, Augustine lived in a very diverse religious landscape. Christianity was not the only religious voice. The fact that believers from his bishopric still participated in pagan festivals was of great concern to him. This example illustrates that paganism certainly was not yet completely over and done with. Otherwise he would also not have thought it necessary to have reacted in his magisterial City of God against the pagan criticism saying that the fall of Rome in 411 was caused by the replacement of the pagan rites by Christianity and by the weakening of the Roman Empire by Christian morality (love of one’s enemy, universal brotherhood, humility, meekness, patience…). Manichaeism was a very influential movement, witness the fact that Augustine himself had been an adherent of a Christian version of this movement, and that his Manichaean patrons had arranged his appointment as state professor of rhetoric in Milan. Secondly, the Christianity of Augustine’s time was anything but a monolithic whole. In North-Africa, the Roman province in which Augustine lived, Catholic Christianity EDETANIA 48 [Diciembre 2015], 61-79, ISSN: 0214-8560 64 Anthony Dupont was at the time he became bishop, merely a minority Church. Donatism, a Christian schism, boasted having the majority of North-African Christians amongst its members. Only through support of the emperor, who condemned Donatism because this religious movement jeopardized the political unity of the Roman Empire, the North-African Catholic bishops - headed by Augustine - managed to prevail. Catholicism became the only permitted branch of Christianity, but Donatism remained present in a hidden way, until the rise of Islam expelled Christianity from North-Africa. When Augustine was lying on his deathbed, the Vandals were standing before the gates of Hippo, ready to conquer the city. These Vandals were Arian Christians: they did not believe Christ to be completely the same as the Father on the divine level, and they considered him to be an outstandingly virtuous man instead. This Arian position counted many adherents amongst the so-called ‘barbarian’ tribes who at the time were invading the Roman Em- pire from all sides, and who would form the basis for the creation of the peoples and countries within present-day Europe. Against this Arian subordinationism Augustine argued instead for the absolute equality of the three divine persons in his theological masterpiece On the Trinity. Thirdly, also within Catholic Christianity there existed great theological diversity. The Pelagian controversy is a good example of this. In this controversy, Augustine ar- rives at the clear position that all the good in man’s life is the result of God’s grace,